5th Paurree: Thhaapiaa na Jaae[i]...

For previous sections, please see here
TN = Translator's Note
ਥਾਪਿਆ ਨ ਜਾਇ ਕੀਤਾ ਨ ਹੋਇ ॥
Thhaapiaa na Jaae[i] Keethaa na Hoe[i]
Padh Arthh (Word-by-Word)
ਥਾਪਿਆ (Thhaapiaa) = Appointed, Created, Established
ਨ ਜਾਇ (na Jaae[i]) = cannot be, cannot go
ਕੀਤਾ ਨ ਹੋਇ (Keethaa naa Hoe[i]) = cannot be created, cannot be made through someone’s efforts
ਨ ਹੋਇ (na Hoe[i]) = Impossible
Oh Sikh! That Paarbrahm-Vaheguru who you are supposed to connect your concentration towards, that Paarbrahm-Vaheguru was not appointed/created by anyone. There is no arthh/meaning before this one. Know the beginning of this pankti is being used in the past tense. Then ਨ ਜਾਇ (Na Jaae[i]) means that no one cannot create/appoint Vaheguru in the future either. The (nan-na) here between ਥਾਪਿਆ (Thaapiaa) and ਜਾਇ (Jaae[i]) acts as a ਦੇਹਲੀ ਦੀਪਕ (Dhaehalee Dheepak ~ that which is like a lamp/candle, one word that shines onto the words on both sides of it). The negative ਨ (nan-na) applies to both ਥਾਪਿਆ (Thaapiaa) and ਜਾਇ (Jaae[i]). ਨ ਜਾਇ (Na Jaae[i]) refers to the Future tense. For the present tense/current times, Maharaj says: ਕੀਤਾ ਨ ਹੋਇ (Keethaa na Hoe[i]) = No one can create at this moment either. This stays true within all 3 tenses.
ਆਪੇ ਆਪਿ ਨਿਰੰਜਨੁ ਸੋਇ ॥
Aapae Aap[i] Nira[n]jan[u] Soe[i]
Padh Arthh (Word-by-Word)
ਆਪੇ ਆਪਿ (Aapae Aap[i]) = Independent, Of Own Existence/Control
ਨਿਰੰਜਨ (Nira[n]jan[u]) = Free from Maya (Manifestation)
ਸੋਇ (Soe[i]) = Soee = That (ParamAatma-Vaheguru)
Vaheguru exists by Themselves. They are Self-Existing. Forget even wondering if there is someone bigger than Vaheguru. There is no one to even compare. ਨਿਰੰਜਨੁ (Niranjan[u]) refers to being free from Maya. ‘Anjan’ is used as an an analogy (TN: Anjan can mean mascara ie a blemish/dark spot, the main problem with our existence in this physical world is that it is temporary... So Niranjan is the opposite). It refers to the Universe being subject to destruction/death. Param-Aatma does not take birth and is Indestructible. ਸੋਇ (Soe[i]) refers to the past. In this case, referring to that previous part of te pangkti which we spoke about already (referring to the same being Param-Aatma Vaheguru). This Universe which you see is like waves of the ocean. How? Vaheguru exists in Their Own Existence. Just like the Ocean is just water, the waves are a concept that we have created. In reality, it’s just water upon water. No separation. Just like jewellery is nothing without gold. That which we see in duality is our mistaken perception. There never was any difference nor will there be in the future. Vaheguru is Niranjan in all 3 tenses.
Within these two lines, there is a Kaabya-ling Alankaar:
ਥਾਪਿਆ ਨ ਜਾਇ ਕੀਤਾ ਨ ਹੋਇ (Thhaapiaa na Jaae[i] Keethaa na Hoe[i]) is the arthh/meaning. It helps us understand what is being discussed in  ਆਪੇ ਆਪਿ ਨਿਰੰਜਨੁ (Aapae Aap[i] Nira[n]jan[u]). There is an Alankaar associated with discussing something over 3 tenses (past, present future). ‘Niranjan’ does not refer to water (as per Anandghan’s arthh), it refers to the Akaal Purakh-Vaheguru that does not take birth nor is subject to destruction. Oh Sikh! If you connect with the True, you will become the True and thus, will be protected against coming into cycles of birth and death. The Sikh becomes blissful after hearing this.
Listening to such an elevated spiritual state, the Sikh attains Bliss and realization of the Truth. Now, there is a desire and eagerness to meet Vaheguru. Upon which Guru Sahib teaches us:
ਜਿਨਿ ਸੇਵਿਆ ਤਿਨਿ ਪਾਇਆ ਮਾਨੁ ॥
Jin[i] Saeviaa Thin[i] Paaeiaa Maan[u]
Padh Arthh (Word-by-Word)
ਜਿਨਿ (Jin[i]) = Whoever, Who has |
ਸੇਵਿਆ (Saeviaa) = Concentrated on, Worshipped, Served
ਤਿਨਿ (Thin[i]) = They have
ਮਾਨੁ (Maan[u]) = Realization, Spiritual Wisdom, Respect, Greatness
Whoever has done seva will have earned ਮਾਨੁ(Maan[u]). Maan refers to Giaan/Spiritual Realization according to the Grammar school of thought. Whoever does the Seva of Satguru Sahib, Paramesar-Vaheguru, they will attain spiritual realization. After attaining spiritual realization, they merge into Brahm-Vaheguru. If the Sikh asks about the way of Seva then Maharaj teach us:
ਨਾਨਕ ਗਾਵੀਐ ਗੁਣੀ ਨਿਧਾਨੁ ॥
Nanak Gaaveeai GuNee nidhhaan[u]
Padh Arthh (Word-by-Word)
ਗਾਵੀਐ (Gaaveeai) = Singing the Praises of and Praying to that Prabhoo-Vaheguru
ਗੁਣੀ (GuNee) + ਨਿਧਾਨੁ (nidhhaan) = Treasury of All Qualities/Virtues
Guru Ji say:
ਗੁਣੀ (GuNee) refers to someone who has qualities/virtues. ਨਿਧਾਨੁ (Nidhhaan[u]) refers to ਨਿਧ (nidhh[i]) = treasure, ਅਯਨ (Ayn) refers to ‘home/place’. Meaning the virtues/qualities are the treasures. Parameshar-Vaheguru are the Home to all of them. Constantly sing about the Qualities of ParamAatma-Vaheguru. The Anthahkaran (mental faculties) becomes pure in this way and the realization happens with ease.
There is a Haeth-Alankaar present in these two lines.
Where there are two tasks within one line that is referred to as a Haeth-Alankaar. Here, there is the task of realization and task of doing seva.
After doing worship then there is a deeper explanation of Sravan (Listening), Manan (Following), Nidhhi-Aasan (reflecting/accepting/contemplation), is provided: (TN: These are 3 of the four steps to attain Brahmgiaan)
ਗਾਵੀਐ ਸੁਣੀਐ ਮਨਿ ਰਖੀਐ ਭਾਉ ॥
Gaaveeai SuNeeai Man[i] Rakheeai Bhaao[u]
Padh Arthh (Word-by-Word)
ਗਾਵੀਐ (Gaaveeai) = Singing the Praises of and Praying to that Prabhoo-Vaheguru
ਸੁਣੀਐ (SuNeeai) = Listening to the Praises of Prabhoo-Vaheguru
ਮਨਿ (Man[i]) = Within the mind, accepting in mind
ਰਖੀਐ (Rakheeai) + ਭਾਉ (Bhaao[u]) = Contemplate/reflect with love, accept with love
Sing of the Qualities of Paramesar-Vaheguru, remember them, meditate upon them. When the worship is perfected then listen to ParamAatma-Brahm-Vaheguru. Satguru Sahib Ji refer to the Mahavaak’s. When we listen to Mahavaak’s then we get Brahm Giaan from them. (TN: A Mahavaak is a line that when listened to carefully, it breaks the ego and causes Brahmgiaan ~ joining separated sense of God & separated sense of self into One). Now the arthhs/meanings come up about Manan ~ following/accepting. ਰਖੀਐ ਭਾਉ (Rakheeai Bhaao[u]) listen to the teachings with love. Do Nidhi-Aasan. In this way, those who have witnessed Vaheguru say:
ਦੁਖੁ ਪਰਹਰਿ ਸੁਖੁ ਘਰਿ ਲੈ ਜਾਇ ॥
Dhukh[u] Parhar[i] Sukh[u] Ghar[i] Lai Jaae[i]
Padh Arthh (Word-by-Word)
ਦੁਖੁ (Dhukh) = Suffering, Pain, Sadness |
ਪਰਹਰਿ (Parhar[i]) = Remove, Take Far away, Vanish |
ਸੁਖੁ (Sukh[u]) = Peace, Happiness |
ਘਰਿ (Ghar[i]) = Home [of the heart]
ਲੈ ਜਾਇ (Lai Jaae[i]) = Brings
Suffering is caused due to overidentification with the body. It is taken away [& we are left with Sukh]. What is  ਸੁਖੁ (Sukh)? It refers to the Anand/Spiritual Bliss. What is the place where Anand resides? Brahm-Vaheguru, Anand is found immersed in Vaheguru. There are 3 aspects of worship. By concentrating on the Isht (Divine-Beloved), one becomes the Form of the Isht (Divine-Beloved). By realizing the knowable, one becomes the Form of the Realization...
There is a Kaaran-Maal-Alankaar present here.
Where there is a chain of linked causes then it is referred to as Kaaran-Maalaa.
Sravan leads to Manan, Manan leads to Nidhhi-Aasan, Nidhhi-Aasan leads to having Pratakh-Darshan (The Ability to see Vaheguru). Understanding these as causes of one another is really important and thus, Kaaran-Maalaa.
The Main Source of attaining Brahm-Giaan are being praised here. After discussing this, Maharaj then goes through Sravan, Manan etc.
ਗੁਰਮੁਖਿ ਨਾਦੰ ਗੁਰਮੁਖਿ ਵੇਦੰ ਗੁਰਮੁਖਿ ਰਹਿਆ ਸਮਾਈ ॥
Gurmukh[i] naadh[ng] Gurmukh[i] Vaedh[ng] Gurmukh[i] Rahiaa Samaaee
Padh Arthh (Word-by-Word)
ਗੁਰਮੁਖਿ (Gurmukh[i]) = Listening from the Beautiful Mouth of Guru Sahib
ਨਾਦੰ (naadh[ng]) = Shabad, Word, Sound, Melody
ਵੇਦੰ (Vaedh[ng]) = Understanding, Contemplating, Realizing)
ਸਮਾਈ (Samaaee) = Merged, Meet
ਗੁਰਮੁਖਿ ਨਾਦੰ (Gurmukh[i] naadh[ng]) refers to the naadh/sound which comes from the Beautiful Mouth of Guru Sahib, this ਨਾਦ (naadh) refers to Shabad. Shabad refers to Aatam-Updesh (teachings about spirituality). ਗੁਰਮੁਖਿ ਵੇਦੰ (Gurmukh[i] Vaedha[ng]) - After listening to the words from Guru’s Beautiful Mouth, one begins to realize and starts singing? How? All other techniques/ways don’t allow for the coming and going to stop. One will only attain liberation through the Shabad.  Through this Love, one should begin to understand the Ultimate Guru (Vaheguru). ਵੇਦੰ (Vaedh[ng]) meaning ਵੇਤੰ (Vaeth[ng]) which means the Knower. Reference: Brahmaavith Brahmaiv Bhavath[i]. What do we understand from this? ਗੁਰਮੁਖਿ ਰਹਿਆ ਸਮਾਈ (Gurmukh[i] Rahiaa Samaaee). Guru refers to Brahm-Vaheguru here.  ਗੁ (Gu) means darkness... that which is unconscious/dead and ਰੁ (Ru/Roo) is a name for the Conscious Divine Light. The One who takes the unconscious Anthahkaran (mental faculties) and gives it consciousness, is referred to as Guru/Guroo. What does ਮੁਖਿ (Mukh[i]) mean? Understand it to be Pradhhaan (Ultimate/Supreme). How is Pradhhaan? Because it is in the context of ਰਹਿਆ ਸਮਾਈ  (Rahiaa Samaaee). ਸਮਾਈ (Samaaee) means ‘to merge’. That who is merged within everything. There is no place without Vaheguru, just like there is no place without space. In this way, Vaheguru is merged with everyone.
There is a Yamak-Alankaar here:
If there is one word used multiple times and the meaning is different in each case then that is a Yamak-Alankaar. Here the word Gurmukh[i] is used multiple times. In each time, it is referring to something else. In this way, it is a Yamak.
Only through the Kirpa of Guru Sahib - the Very Form of Brahm Giaan - do we go through the complete process. Guru Sahib’s actions are discussed here [within context of spirituality]. Guru Sahib will go over Their Unpraisable Beauty next. It doesn’t make sense to praise anything else by comparing it to Vaheguru, as there is nothing equal to Vaheguru. There are 3 great powers in the world. They are being discussed in context to Vaheguru.
ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ ॥
Gur[u] Eesar[u] Gur[u] Gorakh[u] Barmaa Gur[u] Paarbathee Maaee
Padh Arthh (Word-by-Word)
ਈਸਰੁ (Eesar[u]) = Shiv Ji
ਗੋਰਖੁ (Gorakh[u]) = Vishnu Ji
ਬਰਮਾ (Barmaa) = Brahma Ji
ਪਾਰਬਤੀ ਮਾਈ (Paarbathee Maaee) = Goddess Parvati (Shiv Ji’s Wife)
ਗੁਰੁ (Gur[u]) is ਈਸਰੁ (Eesar[u]), what does this mean? Reflect on the qualities of Shiv Ji. Shiv Ji’s represents destruction. In this way, Guru Sahib destroys the vices of Their Sikh. What does ਗੁਰੁ ਗੋਰਖੁ (Gur[u] Gorakh[u]) mean? Reflect on the qualities of Vishnu Ji. Vishnu Ji’s role is to maintain Dharam and nourish/protect. When the Sikh’s sins are destroyed, greed is destroyed and then contentment comes to be. When pride is gone then humility comes. When lust is destroyed then vidhya is contemplated upon. When all the vices are destroyed then good qualities come automatically on their own. The qualities of Bibek (TN: discerning between Real and Unreal) among other qualities are nourished by Guru Sahib. ਗੋਰਖੁ (Gorakh) and Vishnu Ji are the same in this case. How so? ਗੋ (Go) refers to the senses, ਰਖੁ (-rakh) protecting from the vices then that means ਗੋਰਖੁ (Gorakh). ਗੋ (Go) refers to the earth as well. ਰਖੁ (-rakh) protecting from the demons then that means ਗੋਰਖੁ (Gorakh). Gur[u] is also ਬਰਮਾ ~ Brahma. In which way? Brahma is known to be the creator, in this way Guru Sahib creates spiritual realization in the Heart of Their Sikh.
Question: Usually, people say Brahma, Vishnu, Mahesh but why is this flipped opposite (Mahesh first, then Vishnu, Brahma at the end)?
Answer: The Qualities of Guru Sahib are being discussed in order of the process of experiencing Guru Sahib: 1st Quality - Destroying vices/misperception, 2nd Quality - Nourishing qualities such as Bibek (TN: among Bairaag - Dispassion; 6 Sampthee - Sam, Dam, Sharda, Samadhan, Thathiksha, Uparam; Mumokshwatam and other qualities).
3rd Quality - The Creation/Development of Spiritual Realization happens afterward. This is why the order is written in the way it is. This is why it was not written in commonly spoken order.
Now their wives are spoken about. Shiv Ji’s wife is Paarvathee also known as Sri Chandikaa... she comes to destroy the demons and appoint warriors as kings. In this way, Guru Sahib remove the demon’s wealth (vices) and establish divine qualities within the heart of the Sikhs. This is the personification of Paarbathee. ‘Maa’ refers to Lachhmee which represents the quality of embellishing the limbs of an individual upon whom She is pleased. In this way, Guru Sahib makes every limb/being part of a Sikh glorious. When spiritual realization occurs then the individual becomes intoxicated in Anand/Bliss. In this Anand/Bliss, the entire body becomes glorious. Those who are in poverty or in a bad mental state, they do not look physically pleasing. When the wealthy person eats foods fried in butter then they become satisfied. At that moment, their eyes and mouth look satisfied. (Ee) refers to Sarvathee (Saaraswathee). Whoever she is pleased with - will attain a great ability to speak. In this way, Guru Sahib makes their Sikhs speak sweetly. Whoever the Sikh speaks to, they become pleased.
ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ (Gur[u] Eesar[u] Gur[u] Gorakh[u]) contains a Roop-Alankaar.
Where the praise and comparisons used to praise are in one place... that is referred to as a Roop-Alankaar. Guru Sahib is being praised using the personifications of their own powers via Mahesh, Brahma, Vishnu etc.
Where there is one praised and multiple examples used to praise then that is referred to as a Maaopam-Alankaar. The One Guru Sahib is being praised through the example of multiple different beings.
Hearing about Guru Ji’s Praises in this way, the Sikh asks: the Guru Sahib who bestows Anand/Bliss, please explain about them. Explain more about that who gives Anand/Bliss. That Anand through which Guru Sahib bestows and You are praising so much of... Then Maharaj teaches us:
ਜੇ ਹਉ ਜਾਣਾ ਆਖਾ ਨਾਹੀ ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ ॥
Jae Ho[u] JaaNaa Aakhaa naahee KahaNaa Kathhan[u] na Jaaee
Padh Arthh (Word-by-Word)
ਜੇ ਹਉ (Jae Hou) = If I
ਜਾਣਾ (JaaNaa) = understand[s]
ਆਖਾ ਨਾਹੀ (Aakhaa naahee) = cannot be described in words
ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ (KahaNaa Kathhan[u] na Jaaee) = cannot be narrated/explained
The Gift of Giving Anand/Bliss cannot be explained. It can only be explained as if there were anyone else to give such Anand but because there is not, we cannot even begin to explain. If you want to guess about this Anand then those who have attained this state have been able to share this Anand to others. What can we say about Anand? If we realize it can it be spoken of? Even once we have realized our True Form, even then we cannot explain the Anand/Bliss. This Anand/Bliss can be compared to a mute person trying to explain the sweetness of a dessert: they consume and taste it but cannot speak about it. The way Anand/Bliss is stuck onto every being, place, thing, etc., Anand/Bliss controls the entire world. Is there something like this that can be used in comparison? Then Guru Sahib say:
ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥
Guraa Ik Dhaeh[i] Bujhaaee
Padh Arthh (Word-by-Word)
ਗੁਰਾ (Guraa) = Guru Sahib
ਦੇਹਿ ਬੁਝਾਈ (Dhaeh[i] Bujhaaee) = makes us understand/realize
Guru Sahib are making us understand the concept of Oneness. So, Oh Sikh, contemplate upon Your True Form and then you will attain endless Bliss. What type of Anand is this? It is indestructible, if a person is without this Anand then think of them as facing an end. As in, they will die. However, this Anand does not have an end. So in this way, always focus on the following:
ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥੫॥
Sabhnaa Jeeaa Kaa Ik[u] Dhaathaa So Mai Visar[i] na Jaaee
Padh Arthh (Word-by-Word)
ਸਭਨਾ (Sabhnaa) = All, Everyone
ਜੀਆ (Jeeaa) = Living Beings
ਇਕੁ ਦਾਤਾ (Ik[u] Dhaathaa) = One Giver
ਵਿਸਰਿ (Visar) = Forget
ਨ ਜਾਈ (na Jaaee) = Never, not go away
All of the Jeev's (perceivably separate souls) receive the fruit of their Karma by the (Dhaathaa ~ Giver). In which way is Vaheguru - Almighty/All-Powerful? Vaheguru causes every Jeev to have different Karma. There are various types of beings, they all have thousands of Karma. Vaheguru keeps everyone's Karma in balance. Such an All-Powerful Giver ਸੋ ਮੈ (So Mai) why is this written? ਸੋਹੰ (Soha[ng]) That is my True Form as well. This type of wisdom should always be kept in mind. Never let this leave the mind
ਜੇ ਹਉ ਜਾਣਾ ਆਖਾ ਨਾਹੀ (Jae Hou Jaanaa Aakhaa naahee) begs the question, if You know then why don’t You tell us? This arthh/meaning allows us to understand what the next part is referring to ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ (KahaNaa Kathhan[u] na Jaaee). It cannot be explained even if known. This specification to add context is part of the Kaaby-Alankaar. (TN: There are further alankaars but did not include all)
Anandghan churned water in his attempt (TN: meaning it doesn’t lead to anything ie pointless) at understanding ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ... (Gur[u] Eesar Gur[u] Gorakh[u]...) in which he referred to Guru Sahib as the deity of water. Anandghan did not understand that Guru Sahib was being praised in explaining the personification of 3 deities (Brahma, Vishnu, Mahesh). Anandghan did not understand this and so interpreted it in an incorrect way. He wrote in a way that he claims that Sri Guru Nanak Dev Ji has 6 Guru’s. This is not good. This is a great disaster in explanation.
ਗੁਰੁ ਸਾਗਰੁ ਰਤਨੀ ਨਹੀ ਤੋਟ ॥
Gur Saagar[u] Rathnee nahee[n] Thot
Guru Sahib are the Ocean filled with Pearls that never end.
(Dhan Dhan Guru Nanak Dev Ji in Raag Raamkalee, Ang 933)
In this line, Guru Ji are referred to as an ocean.
ਗੁਰੁ ਦਰੀਆਉ ਸਦਾ ਜਲੁ ਨਿਰਮਲੁ ਮਿਲਿਆ ਦੁਰਮਤਿ ਮੈਲੁ ਹਰੈ ॥
Gur[u] Dhareeaao[u] Sadhaa Jal[u] nirmal[u]
(Dhan Dhan Guru Nanak Dev Sahib Ji in Raag Parbhaathee, Ang 1328)
In this line too, Guru Ji are referred to as a river.
ਗੁਰਦੇਵ ਮਾਤਾ ਗੁਰਦੇਵ ਪਿਤਾ ਗੁਰਦੇਵ ਸੁਆਮੀ ਪਰਮੇਸੁਰਾ ॥
Gurdhaev Maathaa Gurdhaev Pithaa Gurdhaev Suaamee Paramesuraa
(Baavan Akhree by Dhan Dhan Guru Arjan Dev Ji)
In this way, Guru Sahib are also referred to encompassing a large group like a family: Mother, Father, Sibling, Relative, Best Friend... Guru Sahib is all of this to Their Sikh. Those who taste the Bliss of Naam Simran, what will they believe? Anandghan uses these pangkti to make Guru Sahib seem like the deity of water. Then they present
ਛਿਅ ਘਰ ਛਿਅ ਗੁਰ ਛਿਅ ਉਪਦੇਸ ॥ ਗੁਰੁ ਗੁਰੁ ਏਕੋ ਵੇਸ ਅਨੇਕ ॥੧॥
Chhia Ghar Chhia Gur Chhia Updaes; Gur[u] Gur[u] Aeko Vaes Anaek
He makes a huge mistake in explaining this as well. Here, Guru Sahib is actually referring to the Six Shaastar’s. The Six Shaastar’s explain different ways to attain liberation. There are 6 philosophies, they have 6 schools, and and 6 creators: Kapal Muni, Gautham Muni, Kanaadh[i] Muni, Jai Muni, Sheesh Muni, and Vyaas Muni. They had 6 different types of teachings but they are all towards meeting the One ParamAatma-Vaheguru. The 6 Guru-Teachers have One Guru: Brahm-Vaheguru, the One giving us consciousness.
ਵੇਸ ਅਨੇਕ
Vaes Anaek
... in the way someone may experience, in that way they will speak about it. Just like the story of the 6 blind people and the one elephant: there is one elephant but the blind men touch different parts of the one elephant. One touches the legs and explains the elephant based on the qualities of the legs. In this way, other parts of the elephant are perceived as reality based on what is experienced by the other blind men. In order to further understand this, Guru Sahib provides an example of the Sun and the different months:
ਵਿਸੁਏ ਚਸਿਆ ਘੜੀਆ ਪਹਰਾ ਥਿਤੀ ਵਾਰੀ ਮਾਹੁ ਹੋਆ ॥
Visuae Chasiaa Gharreeaa Paharaa Thhithee Vaaree Maah[u] Hoaa
This refers to 6 different measurements of time. A sixth of a Gharree [similar to hours] is a ChhiN as Guru Sahib writes Chasaa. A third of a ChhiN is referred to as a Kalaa, which Guru Sahib refers to as Visuae. Including Gharree, Pahar, Thhithee, Vaar... these are 6 in count. If we reflect about reality, there are 30 days in 1 month but there is actually just 1 month (TN: meaning that there are multiple divisions but they are all apart of the one whole month). Some people say that there are certain amounts of moon phases, days, quarters, hours, minutes, moments, etc. All of these different concepts of time are actually not different as they are all part of the same one month. The second example Maharaj teaches is:
ਸੂਰਜੁ ਏਕੋ ਰੁਤਿ ਅਨੇਕ ॥ਸੂਰਜੁ ਏਕੋ ਰੁਤਿ ਅਨੇਕ ॥
Sooraj[u] Eko Ruth[i] Anaek; Nanak Karthae Kae Kaethae Vaes
Just like there is only One Sun [for the earth] and 6 desi seasons: Basanth, Greekham, Paavas, Sharadh, Himkar, Shisar... but they all are a result of the relationship with the same Sun. The Sun is not separate or different from the seasons. In this way, Sri Guru Nanak Dev Sahib Ji are telling us that the Karta (Doer-Vaheguru) has many forms/aspects. So? The 6 Shaastar’s explain the One Brahm-Vaheguru in multiple different ways. In reality, there is only One Vaheguru. Guru Sahib uses these stories in order to explain the meanings of their Shabads. There are many objections to Anandghan's failed attempt at saying that Guru Sahib had 6 Gurus. If Guru Sahib saw Brahma as their Guru then they wouldn’t say:
ਬ੍ਰਹਮੈ ਗਰਬੁ ਕੀਆ ਨਹੀ ਜਾਨਿਆ ॥ ਬੇਦ ਕੀ ਬਿਪਤਿ ਪੜੀ ਪਛੁਤਾਨਿਆ ॥
Brahmai Garab[u] Keeaa nahee Jaaniaa; Baedh Kee Bipath[i] Parree Pachhuthaaniaa
Brahma acted with pride and did not understand,
It wasn’t until he realizing the misperception of the Vedas, did he regret his actions
(Dhan Guru Nanak Dev Sahib Ji in Raag Gourree, Ang 224)
There are many other shabads that logically challenge Anandghan’s point. If Guru Sahib saw Brahma as a Guru then they would definitely say: worship/praise Brahma, or explain the reward of doing Shivling pooja, or worship the 3 devtey in this way. The Sikhs only follow Guru Sahib’s Teachings. Just like Dhan Dhan Guru Arjan Dev Sahib Ji explain the praise of Dhan Dhan Guru Nanak Dev Ji in many Shabads:
ਗੁਰੁ ਨਾਨਕੁ ਜਿਨ ਸੁਣਿਆ ਪੇਖਿਆ ਸੇ ਫਿਰਿ ਗਰਭਾਸਿ ਨ ਪਰਿਆ ਰੇ ॥੪॥੨॥੧੩॥
Gur[u] Nanak Jin SuNiaa Paekhiaa Sae Phir[i] Garbhaas[i] naa Pariaa Rae
Those who have listened and seen Guru Nanak Dev Ji, they will never come into another womb again
(Raag Soratt[i], Ang 612)
In this way Maharaj teach us multiple times, those Sikhs who recite Guru Granth Sahib know this and still follow Guru Sahib in this way. Maharaj teach us to renounce the worship of the idols of Vishnu Ji, Brahma Ji, Shiv Ji:
ਹਿੰਦੂ ਮੂਲੇ ਭੂਲੇ ਅਖੁਟੀ ਜਾਂਹੀ ॥
Hi[n]dhoo Moolae Bhoolae Akhutee Jaa[n]hee
The Hindus have forgotten the original truth and going the wrong direction.
ਨਾਰਦਿ ਕਹਿਆ ਸਿ ਪੂਜ ਕਰਾਂਹੀ ॥
Naaradh[i] Kahiaa Si Pooj Karaa[n]hee
They are worshipping idols based off Naaradh
ਅੰਧੇ ਗੁੰਗੇ ਅੰਧ ਅੰਧਾਰੁ ॥
A[n]dhhae Gu[n]gae A[n]dhh A[n]dhhaar[u]
They are blind and mute, so blind as if the blind were in the darkness
ਪਾਥਰੁ ਲੇ ਪੂਜਹਿ ਮੁਗਧ ਗਵਾਰ ॥
Paathhar[u] Lae Poojah[i] Mugadhh Gavaar
The ignorant are take stones and worship them
ਓਹਿ ਜਾ ਆਪਿ ਡੁਬੇ ਤੁਮ ਕਹਾ ਤਰਣਹਾਰੁ ॥੨॥
Oh[i] Jaa Aap[i] Dubae Thum Kahaa TharaNhaar[u]
Those that sink themselves, how are they going to carry you across (the world-ocean)?
(Dhan Dhan Guru Nanak Dev Sahib Ji in Bihaagrrae Ki Vaar, Ang 556)
The Panth is taught to stop the worship of Ling, Saaligraam, and Stones. There is no Sakhi you can find to read nor hear about where Guru Sahib tells us to worship Brahma, Shiv, etc. There is no mention to worship them in Guru Granth Sahib either. Anandghan is writing from his own personal opinion but no one accepts this ego: wearing Rudhraksh, Thulsee Mala, Thilak etc among other Karam Kaandaa (rituals). This is why Anandghan’s point is said to be like churning water. However, Satguru Ji’s Teachings are like a Lion roaring! Guru Sahib is teaching to people from both South Asia and all over the world: to accept Hukam, Renounce ego, Meditate upon Sath[i]naam, Attaining our True Form... this is Guru’s Way of Thinking. Those who are like jackals, they do not share the Guru’s Way of Thinking. There are people who worship the Hairangarabee (Cosmic-Egg-born) Brahma, Vaishno-math have their own ways, the Shiv Bhagats have their own ways, of the 3 deities/personifications worshippers, among others... all of these ways are opposed to each other.
They counter each other’s beliefs. In order to protect their own beliefs, they have to challenge others as they contradict at points. They read and research the Vedas in a way that supports their own beliefs and challenges others. Our Guru Sahib is Nirvair, from which one can receive liberation. That type of teaching is given to us. A straightforward point: Those who have not attained spiritual realization, they imagine based on their desires. Those who understand, they earn Guru Sahib’s Teachings. They slowly attain liberation and those who become scholars and take on a side of a particular tradition... they do not know how to come to Guru Sahib’s Sharan/Sanctuary. Those Sikhs who have faith, they will not agree even a little bit with those who are faithless. Anandghan is raising illogical points from this faithless perspective. Sri Guru Gobind Singh Ji foresaw the coming of these types of people. Those who do not understand Guru Sahib’s Worship for their Sikhs, they try to make their own understanding and present it to the SIkhs. Guru Sahib teach us:
ਆਦਿ ਅੰਤਿ ਏਕੈ ਅਵਤਾਰਾ ॥ ਸੋਈ ਗੁਰੂ ਸਮਝਿਯਹੁ ਹਮਾਰਾ ॥੩੮੫॥
Aadh[i] A[n]th[i] Ekai Avthaaraa; Soee Guroo Samjhiyah[u] Hamaaraa
Since the beginning of time and till the end of time, Vaheguru is the only One Avatar (All Maya Form of Vaheguru)… Know this One to be my Guru.
(Chaupaee Sahib)
That Goddess which Guru Sahib made visible, what is that? Guru Sahib refers to Chandi multiple times in their Bani and in praise of Chandi. Anandghan made his own claim that Sri Guru Gobind Singh Ji took on the Devi as a Guru. There is a point to note that Maharaj says themselves:
ਅਰੁ ਸਿਖ ਹੋਂ ਆਪਨੇ ਹੀ ਮਨ ਕੋ ਇਹ ਲਾਲਚ ਹਉ ਗੁਨ ਤਉ ਉਚਰੋ ॥
Ar[u] Sikh Hau Aapnae Hee Man Ko Ih Laalach[u] Ho[u] Gun Thau Ucharo
May I give my mind this instruction: may you have the eagerness to sing the Praises of Vaheguru
(Chandi Charithr)
Guru Sahib’s showed One Aim of Worship, One Form and One teaching for liberation. Those who think otherwise, there is no one stupider than them.
ਅਮਰਦਾਸੁ ਰਾਮਦਾਸ ਕਹਾਯੋ ॥ਸਾਧਨ ਲਖਾ ਮੂੜ ਨਹਿ ਪਾਯੋ ॥੯॥
Amardhaas Raamdhaas Kahaayo; Saadhhan Lakhaa Moon nah[i] Paayo
Guru Amardaas Ji then became Guru Ramdaas Ji, the Saints knew but the idiots did not
(Dhan Dhan Guru Gobind Singh Ji in Bachithar Naatak)
The One-Brahm-Vaheguru that wields Maya as per: ‘Ekoh[ng] Bahu Shyaam’ that is which is referred to as Mahakaal. That is the Guru. Any other imagined understandings, who really follows them? The Sikhs keep away from such people. How can we go back to the source and say that Anandghan is simply ignorant or innocent because he has not been shown the right way? (TN: Kavi Ji implying that this is a blatant attack)
ਕਿਤ ਦੈ ਤਿਸ ਕੇ ਅਰਥ ਕੋ ਪਿਖਤਯੋ ਨਿਕਸਹਿ ਪੋਲ
Kith Dhai This Kae Arthh Ko Pikhthyo[n] nikasah[i] Pol
Where does his arths come from?
When one reads them then his stupidity stands out
ਸਭ ਥਲ ਗਡਵਡ ਕਰਿ ਦੀਏ ਟੀਕ ਰੋਲ ਘਚੋਲ
Sabh Thhal Gadvad Kar[i] Dhee-ae Teek Rol Ghachol
It can ruin the foundation for many as [Anandghan’s] Teeka/commentary is filled with arguments and loud noise.
(TN: Kavi Ji are so offended that they wrote a doharaa to express their frustration)
Please forgive for any mistakes. Proofreading is heavily required.
Suggest changes where needed.
Guru Panth da Daas,

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